^12:1Then¹ he began to speak to them in parables: “A man planted a vineyard.² He put a fence around it, dug a pit for its winepress, and built a watchtower. Then³ he leased it to tenant farmers⁴ and went on a journey. ^12:2At harvest time he sent a slave⁵ to the tenants to collect from them⁶ his portion of the crop.⁷^12:3But⁸ those tenants⁹ seized his slave,¹⁰ beat him,¹¹ and sent him away empty-handed.¹²^12:4So¹³ he sent another slave to them again. This one they struck on the head and treated outrageously. ^12:5He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed. ^12:6He had one left, his one dear son.¹⁴ Finally he sent him to them, saying, ‘They will respect my son.’ ^12:7But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’ ^12:8So¹⁵ they seized him,¹⁶ killed him, and threw his body¹⁷ out of the vineyard.¹⁸^12:9What then will the owner of the vineyard do? He will come and destroy¹⁹ those tenants and give the vineyard to others.²⁰^12:10Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone.²¹

^12:11This is from the Lord, and it is marvelous in our eyes’?”²²

^12:12Now²³ they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So²⁴ they left him and went away.²⁵

Paying Taxes to Caesar

^12:13Then²⁶ they sent some of the Pharisees²⁷ and Herodians²⁸ to trap him with his own words.²⁹^12:14When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality³⁰ but teach the way of God in accordance with the truth.³¹ Is it right³² to pay taxes³³ to Caesar³⁴ or not? Should we pay or shouldn’t we?” ^12:15But he saw through their hypocrisy and said³⁵ to them, “Why are you testing me? Bring me a denarius³⁶ and let me look at it.” ^12:16So³⁷ they brought one, and he said to them, “Whose image³⁸ is this, and whose inscription?” They replied,³⁹ “Caesar’s.” ^12:17Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.”⁴⁰ And they were utterly amazed at him.

Marriage and the Resurrection

^12:18Sadducees⁴¹ (who say there is no resurrection)⁴² also came to him and asked him,⁴³^12:19“Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man⁴⁴ must marry⁴⁵ the widow and father children⁴⁶ for his brother.’⁴⁷^12:20There were seven brothers. The first one married,⁴⁸ and when he died he had no children. ^12:21The second married her and died without any children, and likewise the third. ^12:22None of the seven had children. Finally, the woman died too. ^12:23In the resurrection, when they rise again,⁴⁹ whose wife will she be? For all seven had married her.”⁵⁰^12:24Jesus said to them, “Aren’t you deceived⁵¹ for this reason, because you don’t know the scriptures or the power of God? ^12:25For when they rise from the dead, they neither marry nor are given in marriage, but are like angels⁵² in heaven. ^12:26Now as for the dead being raised,⁵³ have you not read in the book of Moses, in the passage about the bush,⁵⁴ how God said to him, ‘I am the God of Abraham, the⁵⁵ God of Isaac, and the God of Jacob’?⁵⁶^12:27He is not the God of the dead but of the living.⁵⁷ You are badly mistaken!”

The Greatest Commandment

^12:28Now⁵⁸ one of the experts in the law⁵⁹ came and heard them debating. When he saw that Jesus⁶⁰ answered them well, he asked him, “Which commandment is the most important of all?” ^12:29Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. ^12:30Love⁶¹ the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’⁶²^12:31The second is: ‘Love your neighbor as yourself.’⁶³ There is no other commandment greater than these.” ^12:32The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him.⁶⁴^12:33And to love him with all your heart, with all your mind, and with all your strength⁶⁵ and to love your neighbor as yourself⁶⁶ is more important than all burnt offerings and sacrifices.” ^12:34When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

The Messiah: David’s Son and Lord

^12:35While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law⁶⁷ say that the Christ⁶⁸ is David’s son?⁶⁹^12:36David himself, by the Holy Spirit, said,

‘The Lord said to my lord,⁷⁰

“Sit at my right hand,

until I put your enemies under your feet.” ’⁷¹

^12:37If David himself calls him ‘Lord,’ how can he be his son?”⁷² And the large crowd was listening to him with delight.

Warnings About Experts in the Law

^12:38In his teaching Jesus⁷³ also said, “Watch out for the experts in the law.⁷⁴ They like walking⁷⁵ around in long robes and elaborate greetings⁷⁶ in the marketplaces, ^12:39and the best seats in the synagogues⁷⁷ and the places of honor at banquets. ^12:40They⁷⁸ devour widows’ property,⁷⁹ and as a show make long prayers. These men will receive a more severe punishment.”

The Widow’s Offering

^12:41Then⁸⁰ he⁸¹ sat down opposite the offering box,⁸² and watched the crowd putting coins into it. Many rich people were throwing in large amounts. ^12:42And a poor widow came and put in two small copper coins,⁸³ worth less than a penny. ^12:43He called his disciples and said to them, “I tell you the truth,⁸⁴ this poor widow has put more into the offering box⁸⁵ than all the others.⁸⁶^12:44For they all gave out of their wealth.⁸⁷ But she, out of her poverty, put in what she had to live on, everything she had.”⁸⁸

The Destruction of the Temple

^13:1Now¹ as Jesus² was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!”³^13:2Jesus said to him, “Do you see these great buildings? Not one stone will be left on another.⁴ All will be torn down!”⁵

Signs of the End of the Age

^13:3So⁶ while he was sitting on the Mount of Olives opposite the temple, Peter, James, John,⁷ and Andrew asked him privately, ^13:4“Tell us, when will these things⁸ happen? And what will be the sign that all these things are about to take place?” ^13:5Jesus began to say to them, “Watch out⁹ that no one misleads you. ^13:6Many will come in my name, saying, ‘I am he,’¹⁰ and they will mislead many. ^13:7When you hear of wars and rumors of wars, do not be alarmed. These things must happen, but the end is still to come.¹¹^13:8For nation will rise up in arms¹² against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines.¹³ These are but the beginning of birth pains.

Persecution of Disciples

^13:9“You must watch out for yourselves. You will be handed over¹⁴ to councils¹⁵ and beaten in the synagogues.¹⁶ You will stand before governors and kings¹⁷ because of me, as a witness to them. ^13:10First the gospel must be preached to all nations. ^13:11When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time,¹⁸ for it is not you speaking, but the Holy Spirit. ^13:12Brother will hand over brother to death, and a father his child. Children will rise against¹⁹ parents and have them put to death. ^13:13You will be hated by everyone because of my name.²⁰ But the one who endures to the end will be saved.²¹

The Abomination of Desolation

^13:14“But when you see the abomination of desolation²² standing where it should not be (let the reader understand), then those in Judea must flee²³ to the mountains. ^13:15The one on the roof²⁴ must not come down or go inside to take anything out of his house.²⁵^13:16The one in the field must not turn back to get his cloak. ^13:17Woe to those who are pregnant and to those who are nursing their babies in those days! ^13:18Pray that it may not be in winter. ^13:19For in those days there will be suffering²⁶ unlike anything that has happened²⁷ from the beginning of the creation that God created until now, or ever will happen. ^13:20And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them²⁸ short. ^13:21Then²⁹ if anyone says to you, ‘Look, here is the Christ!’³⁰ or ‘Look, there he is!’ do not believe him. ^13:22For false messiahs³¹ and false prophets will appear and perform signs and wonders to deceive, if possible, the elect. ^13:23Be careful! I have told you everything ahead of time.

The Arrival of the Son of Man

^13:24“But in those days, after that suffering,³² the sun will be darkened and the moon will not give its light; ^13:25the stars will be falling from heaven, and the powers in the heavens will be shaken.³³^13:26Then everyone³⁴ will see the Son of Man arriving in the clouds³⁵ with great power and glory. ^13:27Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven.³⁶

The Parable of the Fig Tree

^13:28“Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. ^13:29So also you, when you see these things happening, know³⁷ that he is near, right at the door. ^13:30I tell you the truth,³⁸ this generation³⁹ will not pass away until all these things take place. ^13:31Heaven and earth will pass away, but my words will never pass away.⁴⁰

Be Ready!

^13:32“But as for that day or hour no one knows it—neither the angels in heaven, nor the Son⁴¹—except the Father. ^13:33Watch out! Stay alert!⁴² For you do not know when the time will come. ^13:34It is like a man going on a journey. He left his house and put his slaves⁴³ in charge, assigning⁴⁴ to each his work, and commanded the doorkeeper to stay alert. ^13:35Stay alert, then, because you do…

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This passage has been shortened. Keep reading Mark 12–14 in Logos

Footnotes

1 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 The vineyard is a figure for Israel in the OT (Isa 5:1–7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11–24.
3 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
4 The leasing of land to tenant farmers was common in this period.
5 See the note on the word “slave” in . This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.
6 Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
7 Grk “from the fruits of the vineyard.”
8 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
9 Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
10 Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.
11 The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
12 The slaves being sent empty-handed suggests that the vineyard was not producing any fruit—and thus neither was the nation of Israel.
13 Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
14 Grk “one beloved son.” See comment at . The owner’s decision to send his one dear son represents God sending Jesus.
15 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
16 Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
17 Grk “him.”
18 Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
19 The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34–35; 19:41–44.
20 The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11–22.
21 Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20–22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kephalē gōnias) refers to a cornerstone, not a capstone. The stone the builders rejected has become the cornerstone. The use of Ps 118:22–23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6–8; cf. also Eph 2:20). The irony in the use of Ps 118:22–23 in Mark 12:10–11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
22 A quotation from Ps 118:22–23.
23 Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
24 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
25 The point of the parable in Mark 12:1–12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).
26 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
27 See the note on Pharisees in .
28 Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” 8:) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in .
29 Grk “trap him in word.”
30 Grk “and it is not a concern to you about anyone because you do not see the face of men.”
31 Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
32 Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see §409.3.
33 According to L&N 57.180 the term κῆνσος (kēnsos) was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government. This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
34 Or “the emperor” (“Caesar” is a title for the Roman emperor).
35 Grk “Aware of their hypocrisy he said.”
36 Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note. A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.
37 Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
38 Or “whose likeness.” In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 () to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
39 Grk “they said to him.”
40 Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
41 The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, 2.8.2 [2.119], 2.8.14 [2.164–166]; 13.5.9 [13.171–173], 13.10.6 [13.293–298], 18.1.2 [18.11], 18.1.4 [18.16–17], 20.9.1 [20.199]; 2 [10–11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1–12, 22:23–34; Luke 20:27–38; Acts 4:1, 5:17, 23:6–8.
42 This remark is best regarded as a parenthetical note by the author.
43 Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
44 Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so , ).
45 The use of ἵνα (hina) with imperatival force is unusual ( §470.1).
46 Grk “raise up seed” (an idiom for fathering children).
47 A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1–12; , Yevamot; Josephus, 4.8.23 [4.254–256]). The levirate law is described in Deut 25:5–10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
48 Grk “took a wife” (an idiom for marrying a woman).
49 The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 c r1 k syp co). They are included in A Θ f1, (13) 𝔐 lat sys,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see ), and therefore most probably authentic to Mark’s Gospel.
50 Grk “For the seven had her as wife.”
51 Or “mistaken” (cf. πλανάω 2.c.γ).
52 Angels do not die, nor do they eat according to Jewish tradition ( 15:6; 51:4; Wis 5:5; 51:10; 3.21–23).
53 Grk “Now as for the dead that they are raised.”
54 See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
55 Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
56 A quotation from Exod 3:6.
57 He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
58 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
59 Or “One of the scribes.” See the note on the phrase “experts in the law” in .
60 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
61 Grk “You will love.” The future indicative is used here with imperatival force (see and ).
62 A quotation from Deut 6:4–5 and Josh 22:5 (). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
63 A quotation from Lev 19:18.
64 A quotation from Deut 4:35.
65 A quotation from Deut 6:5.
66 A quotation from Lev 19:18.
67 Or “that the scribes.” See the note on the phrase “experts in the law” in .
68 Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
69 It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
70 The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
71 A quotation from Ps 110:1.
72 Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
73 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
74 Or “for the scribes.” See the note on the phrase “experts in the law” in .
75 In Greek this is the only infinitive in vv. 38–39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.
76 There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, 1:498.
77 See the note on synagogue in .
78 Grk “who,” continuing the sentence begun in v. 38.
79 Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, 5:131; οἶκια 1.a).
80 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
81 Most , predominantly of the Western and Byzantine texts (A D W Θ f1, 13 33 2542 𝔐 lat), have ὁ Ἰησοῦς (ho Iēsous, “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.
82 On the term γαζοφυλάκιον (gazophulakion), often translated “treasury,” see , which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. to , Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see following), however, the translation opts to refer to the actual receptacles and not the treasury itself. The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, 5.5.2 (5.200); 6.5.2 (6.282); 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).
83 These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
84 Grk “Truly (ἀμήν, amēn), I say to you.”
85 See the note on the term “offering box” in v. .
86 Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
87 Grk “out of what abounded to them.”
88 The contrast between this passage, 12:41–44, and what has come before in 11:27–12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.
1 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
2 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 The Jerusalem temple was widely admired around the world. See Josephus, 15.11 [15.380–425]; 5.5 [5.184–227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
4 With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.
5 Grk “not one stone will be left here on another which will not be thrown down.”
6 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
7 Grk “and James and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
8 Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
9 Or “Be on guard.”
10 That is, “I am the Messiah.”
11 Grk “it is not yet the end.”
12 For the translation “rise up in arms” see L&N 55.2.
14 Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.
15 Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.
16 See the note on synagogue in .
17 These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
18 Grk “in that hour.”
19 Or “will rebel against.”
21 But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.
22 The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).
23 Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
24 Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
25 The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.
26 Traditionally, “tribulation.”
27 Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.
28 Grk “the days.”
29 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
30 Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
31 Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
32 Traditionally, “tribulation.”
33 An allusion to Isa 13:10, 34:4 (); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” ) this is not as likely.
34 Grk “they.”
35 An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
36 Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
37 The verb γινώσκετε (ginōskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
38 Grk “Truly (ἀμήν, amēn), I say to you.”
39 This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
40 The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10–11.
41 The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.
42 The vast majority of witnesses (א A C L W Θ Ψ f1, 13 𝔐 lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseuchesthe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask“] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other ( ). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.
43 See the note on the word “slave” in .
44 Grk “giving.”

Cross references

13 See Isa 5:13–14; 13:6–16; Hag 2:6–7; Zech 14:4.
20 See 1 Cor 1:25–31.